DOCSLIB.ORG

Toward an Ecological Conversion: Ecospiritual Literacy for Developing Roman Catholic Ecological Education

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Toward an Ecological Conversion: Ecospiritual Literacy for Developing Roman Catholic Ecological Education Toward an Ecological Conversion: Ecospiritual Literacy for Developing Roman Catholic Ecological Education by Youngmin Song A Thesis submitted to the Faculty of Theology of the University of St. Michael’s College and the Graduate Centre for Theological Studies of the Toronto School of Theology. In partial fulfilment of the requirements for the degree of Doctor of Philosophy in Theology awarded by the University of St. Michael’s College. © Copyright by Youngmin Song 2018 Toward an Ecological Conversion: Ecospiritual Literacy for Developing Roman Catholic Ecological Education Youngmin Song Doctor of Philosophy in Theology University of St. Michael’s College 2018 Abstract The root of the current ecological crisis is a spiritual one and demands a genuine ecological conversion. In response to this call, the dissertation attempts to develop a model of Roman Catholic ecological education which seeks an integral development of thoughts, feelings, and actions. For this purpose, the study proposes ecospiritual literacy as a conceptual foundation of Roman Catholic ecological education and develops its basic principles which collectively inspire ecological conversion. Based on an evolutionary cosmology which is concerned with both the physical and spiritual dimensions of the larger reality, the concept of ecospiritual literacy encourages learners to understand how they are deeply embedded within the larger world, to sense the divine sacredness which all of creation reveals, and to participate in their role for enhancing the sacred community of creation. With its emphasis on seeing the whole aspect of the larger reality, ecospiritual literacy enables Roman Catholic ecological education to highlight Earth as an active subject (i.e., as our primary teacher) that reveals ecological and spiritual messages. Metaphors of ecospiritual literacy, the Book of Creation and the Grammar of Creation, allow Roman Catholic ecological education to appreciate the depth of ecological and spiritual meanings revealed by and in the unfolding Earth community. ii Ecospiritual literacy helps Roman Catholic ecological education to change its educational paradigm from informative teaching to transformative learning. Drawing from the anthropological, spiritual, and ethical dimensions of ecospiritual literacy, transformative learning focuses on three approaches: how to renew ecological identity in relation to the rest of creation; how to deepen spiritual sensitivity to the divine presence in creation; and how to engage in ethical commitments for the well-being of the Earth community. By reflecting on each approach through the lens of the Grammar of Creation (i.e., differentiation, subjectivity, and communion), this dissertation establishes a set of transformative learning principles for Roman Catholic ecological education. Suggesting these principles as guideposts toward ecological conversion, Roman Catholic ecological education helps us to be integrated into the creative processes of the larger reality so that we can turn ourselves from a human-centered world to the sacred Earth community. iii Acknowledgements Behind these pages, there are many people who have supported my studies and inspired my journey. From the depth of my heart, I would like to thank all those people whose contributions made this work possible. First and foremost, I express my deep gratitude to the Archdiocese of Daegu. In particular, I wish to thank my ecclesiastical superiors, Archbishop Cho Hwankil and Bishop Chang Shinho, for giving me the opportunity to pursue my theological studies. Without their kind and patient support throughout my prolonged years of research, this work would have been impossible. I also want to acknowledge my fellow diocesan priests who have helped me to move forward in many different ways. I offer my heartfelt thanks to Prof. Dennis Patrick O’Hara. As my academic supervisor, he guided me with warm encouragement through my research. I sincerely thank him for broadening the horizons of ecotheology for me. I owe a debt of appreciation to the members of my thesis committee, Profs. John Dadosky and Charles Fensham. Both have participated in my work from the comprehensive examination stage and have helped me to deepen some theological perspectives of my study. I am also grateful to Profs. Mary Hess and Stephen Scharper as thesis examiners who have provided insightful comments about my thesis and have suggested creative ideas for future research. My special thanks go to Prof. Jim Conlon, the former director of the Sophia Center at Holy Names University. He inspired me to undertake the journey of the Great Work and encouraged me to keep studying at the doctoral level. I am also indebted to Prof. Edmund O’Sullivan whose educational vision for transformative learning has contributed to the development of this thesis. Further thanks are due to Profs. Mary Rowell CSJ and Linda Gregg iv CSJ. Their summer course motivated the theme for this dissertation, and their retreat programs led me to reflect on some important things which I had forgotten. In addition to my teachers, I acknowledge with gratitude the love of my friends. I wish to express profound thanks to Dan O’Neill for his careful reading of my papers and thesis drafts. He not only helped me with my English but also took care of me with genuine kindness. I would like to thank to Fr. Park Jaechan OSB and Fr. Idara Otu MSP, whose generous sharing and thoughtful spiritual encouragement have enabled me to keep my inner peace. I also have to mention two friends with whom I had daily meals at the school residence. Prof. Daniele Bertolini shared his great intellectual insight along with his Italian coffee and demonstrated to me good examples of a true scholar. Dr. Anthony Palma provided kind editing for this dissertation and helped me to open up to different perspective. To my eco-comrades, Rev. Lee Somyeong and Hong Jinyoung, I owe a special word of thanks. Their fresh ideas inspired me to think in new ways, and their warm words helped me to overcome homesickness. I am also thankful to Richard Armstrong, Dr. Catherine Wright, Cho Heejung, Rev. Kim Yunjung, Dr. Jeon Kyungmee, Park Soyeon, and Keshu Pan for their caring friendship throughout the past years. Thanks must also be expressed to Sr. Donna Maynard SNJM, Sr. Sophia Park SNJM, Fr. John Baumann SJ, and Fr. Thomas Weston SJ, who shared deep wisdom and prayed for me during my studies. Back in Korea, I offer Fr. Chung Honggyu my sincerest gratitude for first awakening in me an ecological consciousness and for acting as a beacon to enlighten me along the way. I also want to recognize Fr. Lee Jaidon, Fr. Baek Jongyun, and Rev. Choi Kwangsun for their passionate examples of ecological mission that have given me great encouragement. Lastly, I offer sincere thanks to my siblings and their families, to whom I owe so much. It is essential that I thank my beloved parents, Song Jaegyu and Bae Jeomja, whose deep love and v ongoing prayers have sustained me throughout my entire journey in life and especially in North America. It is to you that I dedicate this dissertation. vi Table of Contents Abstract …………………………………………………..………………………………….… ii Acknowledgements …………………………………………..………………………….…….. iv INTRODUCTION......................................................................................................................... 1 1. Background of the Study ......................................................................................................... 1 2. Purpose and Scope of the Study .............................................................................................. 7 3. Methodology ........................................................................................................................... 8 4. Description of Terms ............................................................................................................. 12 5. Thesis Statement ................................................................................................................... 16 6. Procedure ............................................................................................................................... 16 CHAPTER 1: A Critical Exploration of the Current Concepts of Ecological Education and the Necessity for a New Approach ..................................................................... 19 A. Examining Christian Environmental Stewardship ............................................................... 20 A1. The Notion of Stewardship in Christianity ..................................................................... 20 a. Definition and History.................................................................................................... 20 b. Stewardship Theologian: Douglas John Hall ................................................................. 24 c. Stewardship and Christian Environmental Education.................................................... 27 A2. Strengths and Weaknesses of the Stewardship Approach .............................................. 30 a. Strengths ......................................................................................................................... 30 b. Weaknesses .................................................................................................................... 31 B. Searching for Alternative Concepts ...................................................................................... 36 B1. Ecological Literacy ........................................................................................................
Load more

Recommended publications
  • RELIGION and ECOLOGY: General Bibliography Compiled by Stephanie Kaza, University of Vermont 2003
    RELIGION AND ECOLOGY: General Bibliography compiled by Stephanie Kaza, University of Vermont 2003 Adams, Carol, ed. Ecofeminism and the Sacred. New York: Continuum, 1993. Barnhill, David Landis and Roger S. Gottlieb, eds. Deep Ecology and World Religions. Albany, NY: State University of New York, 2001. Berry, Thomas. The Dream of the Earth. San Francisco: Sierra Club Books, 1988. Berry, Thomas. The Great Work. New York: Belltower Books, 1999. Birch, Charles, William Eakin, and Jay B. McDaniel, eds., Liberating Life: Contemporary Approaches to Ecological Theology. Maryknoll, New York: Orbis Books, 1990. Boff, Leonardo. Ecology and Liberation. Maryknoll, New York: Orbis, 1995. Callicott, J. Baird. Earth’s Insights. Berkeley: University of California Press, 1994. Callicott , J. Baird and Roger T. Ame, eds. Nature in Asian Traditions of Thought . Albany: State University of New York Press, 1989. Carroll, John E. and Paul Brockelman, and Mary Westfall, eds. The Greening of Faith: God, the Environment, and the Good Life. Hanover: University Press of New England, 1997. Carroll, John E. and Keith Warner, eds. Ecology and Religion: Scientists Speak. Quincy, IL: Franciscan Press, 1998. Chapple, Christopher Key. Nonviolence to Animals, Earth, and Self in Asian Traditions. Albany: State University of New York Press, 1993. Chapple, Christopher Key and Mary Evelyn Tucker, eds. Hinduism and Ecology. Harvard Center for the Study of World Religions, Harvard University Press, 2000. Engel, J. Ronald and John Gibb Engel. Ethics of Environment and Development. Tucson: University of Arizona Press, 1990. Foltz, Richard., Worldviews, Religion, and the Environment. Belmont, CA: Wadsworth, 2003. Gottlieb, Roger S., ed. This Sacred Earth: Religion, Nature, Environment.
    [Show full text]
  • Mary the Blessed Virgin
    January 1 – Mary the Blessed Virgin Mary is venerated with a special cult, called by St. Thomas Aquinas, hyperdulia, as the holiest of all creatures. The main events of her life are celebrated as liturgical feasts of the universal Church. Traditionally, she was declared the daughter of Sts. Joachim and Anne. Born in Jerusalem, Mary was presented in the Temple and took a vow of virginity. Living in Nazareth, Mary was visited by the archangel Gabriel, who announced to her that she would become the Mother of Jesus, by the Holy Spirit. She became betrothed to St. Joseph and went to visit her cousin, Elizabeth, who was bearing St. John the Baptist. Acknowledged by Elizabeth as the Mother of God, Mary intoned the Magnificat. When Emperor Augustus declared a census throughout the vast Roman Empire, Mary and St. Joseph went to Bethlehem where he was born, as he belonged to the House of David. There Mary gave birth to Jesus and was visited by the Three Kings. Mary and Joseph presented Jesus in the Temple, where St. Simeon rejoiced and Mary received word of sorrows to come later. Warned to flee, St. Joseph and Mary went to Egypt to escape the wrath of King Herod. They remained in Egypt until King Herod died and then returned to Nazareth. Nothing is known of Mary's life during the next years except for a visit to the Temple of Jerusalem, at which time Mary and Joseph sought the young Jesus, who was in the Temple with the learned elders. The first recorded miracle of Jesus was performed at a wedding in Cana, and Mary was instrumental in calling Christ's attention to the need.
    [Show full text]
  • Wielding the Spiritual Sword Again: Some Considerations on Neo
    IPT0010.1177/1755088214559926Journal of International Political TheoryKalpokas 559926research-article2014 Article Journal of International Political Theory 2015, Vol. 11(3) 296 –312 Wielding the spiritual sword © The Author(s) 2014 Reprints and permissions: again: Some considerations on sagepub.co.uk/journalsPermissions.nav DOI: 10.1177/1755088214559926 neo-medievalism in modern ipt.sagepub.com international order Ignas Kalpokas University of Nottingham, UK Abstract This article traces the paradoxes within the modern international system, which is guided by liberal norms and values, in particular pertaining to human rights. This system is seen here as being ruled by an empty norm: power is present, but it is disembodied. Therefore, the entire international order is open to uses and abuses by the most powerful actors in the international sphere, especially the power states. Furthermore, when combined with the fact that the modern world has been completely appropriated by humanity as a universal integrated whole, whoever falls outside the dominant normative structure is, in effect, no longer even part of humanity. To analyse the means and effects of such tension between the universal and the particular, this article draws analogies with the medieval struggle between the secular and the religious authorities. It is argued that currently one can observe a return of the Respublica Christiana in the form of a rights-centred ‘international community’. And yet, contrary to earlier scholarly attempts to draw analogies with the Middle Ages, this return is seen here as a dangerous employment of political theology. Keywords Humanitarian intervention, human rights, political theology, sovereignty Introduction This article explores the contemporary tendencies in international relations through recourse to the medieval theories of the interrelationship between the religious and secular powers.
    [Show full text]
  • Tracing the Absence of a Feminist Agenda in Gendered Spiritual Ecology: Ethnographies in French-Speaking Switzerland
    Tracing the absence of a feminist agenda in gendered spiritual ecology: ethnographies in French-speaking Switzerland IRENE BECCI, ALEXANDRE GRANDJEAN* Abstract On the basis of ethnographic conversations and observations made among ecospiritual activists in French-speaking Switzerland, this text aims to locate the discourses and practices regarding gender references, following Linda Woodhead’s framing (2013). The observed gendered spiritual ecology fosters essentialized gender roles and values over the Feminine and the Masculine. The case description, onegendering a representation of nature and the other attaching gendered values to human attitudes in order to explain social and environmental disorders, is followed by a discussion of the assumption that essentialization could be a performative strategy for claims over new gender roles, thus depending on the social location of these religious actors. In con- clusion, a larger theoretical perspective is offered referring toqueer ecology and it’s attempt to overcome the nature/culture divide. The authors consider performance and materiality as two key-concepts to better understand the gender roles being promoted in ecospirituality and ecofeminist movements. Keywords: Ecospirituality; Ecofeminism; Power; Queer ecology; French- speaking Switzerland Introduction: linking ecology to spirituality through gender “I could practically not find any woman who would come and talk at the «inner transition» events. Finally, I had almost only men.” C.B. (our translation, 07.03.2016) We met C.B. while inquiring1, in 2015 and 2016, on various initiatives in * [email protected], [email protected] 1 This research was funded by the Volteface plateform at the University of Lausanne. The initial projet « Spiritualities and religions: The new fuel of energy transition? » started in October 2015 and ended in April 2017 (cf.
    [Show full text]
  • February 24, 2019
    Good Shepherd Parish 2021 Decherd Blvd Phone (931) 967-0961 Website: goodshepherdtn.com Decherd, TN 37324 [email protected] Emergency Contact Number—931-636-2742 Fr. Anthony Mutuku, Pastor Sat 9:00 am Mass Deacon Philip Johnson, DRE 5:00 pm Mass Caroline Woods, Dir. Admin. Services Sun 8:00 am St. Margaret Mary Patty Davidson, Religious Ed Coordinator/ 10:30 am Mass Youth Minister, Safe Environment Coordinator 2:00 pm Spanish Mass David Gallagher, Bookkeeper Mon 9:00 am Communion Service Karen Herget, Volunteer Secretary Tue 9:00 am Mass Wed 9:00 am Communion Service Marie Habbick, Volunteer Secretary All daily Masses and Communion Services are Thu 9:00 am Mass Parish Council Finance Board held in the St. Anthony 7:00 pm Spanish Mass of Padua Chapel in the Parish Center Fri 9:00 am Mass Ron Fernandez Deacon Philip Johnson Mercy Hall John Nauseef Holy Day Masses at Good Shepherd 10:00 am & 7:00 pm Linda Holcomb Bob Knies Subject to change. Please check Upcoming Events/Page 1 Deacon Philip Johnson Linda Holcomb Caroline Woods Bruce Rawson Sacraments John Casey Baptism: Please contact the Church Office to determine Ex-Officio Marie Robey how to begin the process of planning a baptism. David Gallagher Pam Wiedemer First Communion: Please contact our DRE, Deacon Mike Wiedemer Philip Johnson at the Church Office, for more information. Bruce Rawson Reconciliation: Confessions are heard at 4:00 p.m. on Angel Amador RCIA Saturday or by appointment. Patty Davidson Please contact Confirmation: Please contact our DRE, Deacon Philip Su Fernandez Deacon Philip Johnson Johnson, at the Church Office for more information.
    [Show full text]
  • Eco-Spirituality in Environmental Action
    Eco-Spirituality in Environmental Action Studying Dark Green Religion in the German Energy Transition Draft Version Article published in: Journal for the Study of Religion, Nature and Culture 12(1):34-54, March 2018. DOI: 10.1558/jsrnc.33915 Author: Jens Koehrsen, Center for Religion, Economy and PoliticsUniversity of Basel, Switzerland Address: Jens Köhrsen, University Basel, Faculty of Theology, Nadelberg 10 4051 Basel, Switzerland. Email: [email protected] Abstract There is a rising debate about the religious dimensions of environmentalism. A prominent approach to this phenomenon is Bron Taylor’s Dark Green Religion. Taylor proposes that Dark Green Religion is a globally growing phenomenon which involves ‘para-religious’ perceptions and feelings towards nature. Followers of Dark Green Religion would experience feelings of connectedness to nature, consider it to be sacred and worthy of reverent care, and reject anthropocentrism. I discuss Taylor’s argument in the light of a study on an urban energy transition process in Northern Germany. Interviewing actors strongly participating in this process, I find some evidence for features of Dark Green Religion while also revealing their ongoing anthropocentric orientations. The findings suggest a need for more in-depth studies to improve our understanding of eco-religious worldviews among environmentally engaged actors and their impact on sustainability transitions. Keywords: energy transition, dark green religion, Ecospirituality, worldviews, forerunners, sustainability, cities, urban low carbon transition, Germany, anthropocentrism Introduction Dark Green Religion is, according to Bron Taylor, a globally growing phenomenon which involves strong feelings of attachment to nature and a perception of nature as sacred (Taylor 2004; Taylor 2008; Taylor 2010).
    [Show full text]
  • Volume 15, Issue 4, 2018
    ISSN: 1948-352X Volume 15, Issue 4, 2018 Journal for Critical Animal Studies ISSN: 1948-352X Journal for Critical Animal Studies _____________________________________________________________________________ Editor Dr. Amber E. George [email protected] Submission Peer Reviewers Michael Anderson Drew University Dr. Anthony J. Nocella II Independent Scholar Dr. Julie Andrzejewski St. Cloud State University Dr. Emily Patterson-Kane American Veterinary Medical Association Mandy Bunten-Walberg Independent Scholar Dr. Nancy M. Rourke Canisius College Sarat Colling Independent Scholar N. T. Rowan York University Dr. Tara Cornelisse Center for Biological Diversity Nicole Sarkisian SUNY College of Environmental Science Stephanie Eccles and Forestry Concordia University Tayler E. Staneff Adam J. Fix University of Victoria SUNY College of Environmental Science and Forestry Dr. Gina M. Sully University of Las Vegas Dr. Carrie P. Freeman Georgia State University Dr. Siobhan Thomas London South Bank University Dr. Cathy B. Glenn Independent Scholar Tyler Tully University of Oxford David Gould University of Leeds Dr. Richard White Sheffield Hallam University William Huggins Independent Scholar Dr. Rulon Wood Boise State University Dr. Stephen R. Kauffman Christian Vegetarian Association Volume 15, Issue 4, June 2018 i Journal for Critical Animal Studies ISSN: 1948-352X Cover Art: CC0 Creative Commons. Pixel2013. Pixabay.com Volume 15, Issue 4, June 2018 ii Journal for Critical Animal Studies ISSN: 1948-352X JCAS Volume 15, Issue 4, June 2018 TABLE
    [Show full text]
  • ECO-SPIRITUALITY in ANCIENT BELIEFS of CENTRAL ASIAN NOMADS Sholpan Davletova, the International Academy of Business, Almaty, Ka
    Proceedings of The Fifth International Conference of The Asian Philosophical Association, Fukuoka, Japan 2011 ECO-SPIRITUALITY IN ANCIENT BELIEFS OF CENTRAL ASIAN NOMADS Sholpan Davletova, The International Academy of Business, Almaty, Kazakhstan [email protected] Abstract Every ethnic group has its own source of their ancient spirituality and beliefs that define the culture and identity of a nation. The worldview of the Central Asian nomads evolved based on folk wisdom, spiritual beliefs and the knowledge of the Cosmos. The vast territory from Mongolia to Eastern Europe was inhabited by ancient nomadic tribes whose spiritual beliefs were characterized by great diversity: Zoroastrianism, Tengrianism, Buddhism, Christianity, and Islam. The worship of nature as a universal source of life is one of the most important features of the spiritual nomadic culture. Eco-Spiritual notions can be traced in all world religions and spiritual teachings which consider the nature and the Cosmos as an integral part of God and worship respect for nature and life as sacred. Today, we are facing environmental challenges such as environmental pollution, deforestation, and disappearance of wildlife because of the anthropogenic effect on the Earth’s ecosystems. The ecological crisis is connected to the spiritual crisis of the modern society. Eco-spirituality and eco-consciousness, inherent from our ancient ancestors and rooted deeply in our consciousness should become humanity’s path towards sustainable culture and civilization. Introduction The worldview of the Central Asian nomads evolved based on folk wisdom, spiritual beliefs and the knowledge of the Cosmos. The vast territory from Mongolia to Eastern Europe was inhabited by ancient nomadic tribes whose spiritual beliefs were characterized by great diversity: Zoroastrianism, Tengrianism, Buddhism, Christianity, and Islam.
    [Show full text]
  • Special Editor's Introduction: Three Tendencies in Indian Philosophy
    SPECIAL EDITOR’S INTRODUCTION: THREE TENDENCIES IN INDIAN PHILOSOPHY Devendra Nath Tiwari Going through the texts on Indian philosophical systems we find that the chief purpose of them is to find a solution against the conflicting ideas, digging out the problems, removing doubts of the opponents and getting freedom from them. Unless the thoughts are not clear they cannot be the part of our conduct. No problem is problem for itself; all problems are imposed at thought level and that is why they can be liquidated and removed by philosophical reflection. Removal of them provides bliss. The texts deal with cultivation of a wonderful capacity that accommodates conflicting situations for the greater purpose of living the life in harmony and peace. Great thoughts about the ways of life and the views of life dawn in Vedas and the classical texts. Philosophical systems originated as a safeguard for the maintenance and practice of those great ideas useful for the welfare of the universe. The history of great thoughts is at the same time the history of their critical observation, evaluation and refutation. Arguments in opposition and response in favour not only serve as breath of the protection of those thoughts but promoted Indian philosophical thinking to perfection of Indian culture that comprises the seed of almost all the reflective subtleties which serve as the novelty of the later thinking in India. Three types of tendency in Indian philosophical thinking are apparently observed. First to analyze and reflect on all the arguments popular at a time and then to observe that no argument given for proving the subject and object is steady.
    [Show full text]
  • The Dissemination of Visions of the Otherworld in Thirteenth-Century
    The dissemination of visions of the otherworld in England and northern France c.1150-c.1321 Christopher Thomas John Wilson Submitted by Christopher Thomas John Wilson to the University of Exeter as a thesis for the degree of Doctor of Philosophy in History in April 2012. This thesis is available for library use on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. I certify that all material in this thesis which is not my own work has been identified and that no material has previously been submitted and approvedfor the award of a degree by this or any other University. Abstract This thesis examines the dissemination of visions of the otherworld in the long thirteenth century (c.1150-1321) by analysing the work of one enthusiast for such visions, Helinand of Froidmont, and studying the later transmission of three, contrasting accounts: the vision of the monk of Eynsham (c.1196), the vision of St. Fursa (c.656) and the vision of Gunthelm (s.xiiex). It relies on a close reading and comparison of different versions of these visions as they appear in exempla collections, religious miscellanies, history chronicles and sermons. In considering the process of redaction, it corrects two imbalances in the recent scholarship: a focus on searching for, then discussing ‘authorial’ versions of the narratives and a tendency among students of literature to treat visions of the otherworld as an independent sub-genre, prefiguring Dante’s later masterpiece. Instead, by looking at the different responses of a number of authors and compilers to visions of the otherworld, this thesis shows how they interacted with other elements of religious culture.
    [Show full text]
  • Charles A. Owen, Jr. Medieval Studies Library Catalog (Update in Progress)
    Charles A. Owen, Jr. Medieval Studies Library Catalog (Update in Progress) AC 1 E8 1976 Chretien De Troyes. Arthurian Romances. Trans. W.W. Comfort. London: J.M. Dent & Sons, 1976. AC 1 E8 1978 Chretien De Troyes. Arthurian Romances. Trans. W.W. Comfort. London: J.M. Dent & Sons, 1978. AC 1 E8 D3 Dasent, George Webbe, trans. The Story of Burnt Njal. London: Dent, 1949. AC 1 E8 G6 Gordon, R.K., trans. Anglo-Saxon Poetry. London: Dent, 1936. AC 1 G72 St. Augustine. Confessions. Trans. R.S. Pine-Coffin. New York: Penguin,1978. AC 5 V3 v.2 Essays in Honor of Walter Clyde Curry. Vol. 2. Nashville: Vanderbilt UP, 1954. AC 8 B79 Bryce, James. University and Historical Addresses. London: Macmillan, 1913. AC 15 C55 Brannan, P.T., ed. Classica Et Iberica: A Festschrift in Honor of The Reverend Joseph M.-F. Marique. Worcester, MA: Institute for Early Christian Iberian Studies, 1975. AE 2 B3 Anglicus, Bartholomew. Medieval Lore: An Epitome of the Science, Geography, Animal and Plant Folk-lore and Myth of the Middle Age. Ed. Robert Steele. London: Elliot Stock, 1893. AE 2 H83 Hugh of St. Victor. The Didascalion. Trans. Jerome Taylor. New York: Columbia UP, 1991. 2 copies. AE 2 I8313 Lindsay, W.M., ed. Isidori Hispalensis Episcopi: Etymologiarum Sive Originum. Libri I-X. Scriptorum Classicorum Bibliotheca Oxoniensis. London: Oxford UP, 1966. AE 2 I8313 Lindsay, W.M., ed. Isidori Hispalensis Episcopi: Etymologiarum Sive Originum. Libri XI-XX. Scriptorum Classicorum Bibliotheca Oxoniensis. London: Oxford UP, 1966. AS 122 L5 v.32 Edwards, J. Goronwy.
    [Show full text]
  • Matthew Paris's Chronica Majora and Allegations Of
    2018 HAWAII UNIVERSITY INTERNATIONAL CONFERENCES ARTS, HUMANITIES, SOCIAL SCIENCES & EDUCATION JANUARY 3 - 6, 2018 PRINCE WAIKIKI HOTEL, HONOLULU, HAWAII MATTHEW PARIS’S CHRONICA MAJORA AND ALLEGATIONS OF JEWISH RITUAL MURDER MEIER, DAVID DEPARTMENT OF SOCIAL SCIENCES DICKINSON STATE UNIVERSITY DICKINSON, NORTH DAKOTA Dr. David Meier Department of Social Sciences Dickinson State University Dickinson, North Dakota Matthew Paris’s Chronica Majora and Allegations of Jewish Ritual Murder Synopsis: Robert Nisbet recognized Matthew Paris as “admittedly one of the greatest historians, if not the greatest in his day.” Matthew provided “the most detailed record of events unparalleled in English medieval history” from 1236-1259. Within the chronicle, allegations of Jewish ritual murder rested alongside classical sources in various languages, including Greek, Latin, Arabic, and Hebrew. Matthew Paris’s Chronica Majora and Allegations of Jewish Ritual Murder David A. Meier, Dickinson State University Allegations of Jewish ritual murder in medieval European chronicles rested alongside classical sources in various languages, including Greek, Latin, Arabic, and Hebrew. Hartmann Schedel’s Weltchronik 1493 (2001) depicted Simon of Trent’s alleged murder by the local Jewish community in 1475 in a manner that mirrored alleged Jewish ritual murders in England in 1144 and 1255.1 Between 1144 and 1493, allegations of Jewish ritual murder spread and flourished. Matthew Paris’s Chronica Majora emerged at historical crossroads where allegations of Jewish ritual murder spread beyond England and into continental Europe. Before the century finished in 1290, England had expelled its Jewish population inspiring many regions on the continent to follow suit in the coming years.2 In offering a written record, chroniclers bridged narrative history from ancient times (largely Biblical) with contemporary culture, history, society, politics and nascent legal systems, employed, in turn, by both church and state in the High Middle Ages.
    [Show full text]